Shloka 34
अध्याय 91: अरिष्ट-लक्षण, मृत्यु-संस्कार, पाशुपत-धारणा तथा ओङ्कार-उपासना
अग्निप्रवेशं कुरुते स्वप्नान्ते यस्तु मानवः स्मृतिं नोपलभेच्चापि तदन्तं तस्य जीवितम्
agnipraveśaṃ kurute svapnānte yastu mānavaḥ smṛtiṃ nopalabheccāpi tadantaṃ tasya jīvitam
人が夢の終わりに、自らが火中へ入るのを見て、その後に明らかな想起を取り戻せぬなら、その瞬間こそが身に宿る命の限りであると言われる。束縛された魂 paśu にとって、この徴は prārabdha-karma の尽き近きを示す。ただし主宰 Pati（シヴァ）を、シヴァ礼拝によって歓喜させるなら別である。
Suta Goswami (narrating the Linga Purana’s teachings on omens/dream-signs to the sages of Naimisharanya)
FAQs
It treats dream-signs as indicators of prārabdha-karma nearing completion; the implied remedy in a Śaiva frame is turning to Pati through Liṅga-pūjā, japa, and protective rites to seek Śiva’s grace and steadiness of consciousness.
By implication, it contrasts the paśu’s fragile, memory-bound embodied state with the need for refuge in Pati—Śiva as the sovereign Lord beyond death-signs, who can loosen pāśa (bondage) and grant auspiciousness and clarity.
The verse itself is an ayus-nimitta (lifespan omen); the Śaiva takeaway is to adopt Śiva-upāsanā—Liṅga-arcana, mantra-japa (e.g., pañcākṣarī), and inner steadiness (yogic smṛti) to counter fear and inauspicious indications.